which was turned vnto them from sorrow to ioy and from mourning to mirth He noteth vnto vs that the memorie of Gods benefits and graces doth soone slip away except it be stayed by some notable meanes wherefore hee commandeth that those two dayes wherein they obtayned the victorie ouer their enemies should be kept holiday that they might rest in them with an holy rest thereby to call to memorie the benefit of so great a deliuerāce and to celebrate the grace of God who by a wonderfull meanes did turne their sorrow into ioy In which thing he performeth the dutie of a good and faithfull Magistrate whereof it is a part to take care that good order be preserued in the Church the worship of God retained pure and the memorie of his benefits continued for euer that in all ages euery one may learne to put his trust in God and to looke for all help and good from him Heereby then we learne that when the chiefe Magistrate neglecteth those things which make to the conseruation of pure religion because he is ignorant thereof the inferior Magistrate ought not therefore to cease but by reason of his office procure whatsoeuer shall appertaine to the nourishing and preseruing of godlinesse as heere we see when Assuerus little careth for the doctrine of the Iewes which he did not vnderstād Mardochaeus doth not therefore leaue off but decreeth those things which he thought to appertaine to the maintaining of the remembrance of so memorable a deliuerance Wherein there shineth not onely his pietie and care of the Church but also his courage and constancie For it could not choose but be odious vnto the natiue inhabitants when they shoulde yearely see this feast to be celebrated and so call to remembrance the slaughter and destruction of their fellow citizens by the Iewes seeing that no monuments or signes of victorie or offences amongst the people adioyning can be beholden without indignation and great griefe But the memorie of the benefites receiued from our God is not to be omitted for the griefe and sorrowe of minde which the ignorant take at the remembrance of true religion Yet is it wisely to be foreseene that after ciuill warres there be nothing done whereby the minds of men may be offended and olde wounds wax greene againe and warre eftsoones stirred vp Hence also we learne that it is the duetie of the faithfull Magistrate either to decree or approue by his decree that which is alreadie by authoritie well ordained to the preseruing and establishing of the good order of the Church and the outward seruice of God so that the word of God be alwaies the rule and squire whereby hee frame all his actions And this is so much the more diligently to be noted and vnderstoode by how much wee see that the slippe is easie in that part when the question is concerning the power of Magistrates in the ordering of Ecclesiasticall matters For some graunt vnto the highest Magistrate to ordayne in the Church whatsoeuer pleaseth them or whatsoeuer shall be perswaded vnto them by others But what is this other then to ouerthrow all religion by granting such licence vnto men So we see that the kings of Israel cleauing to their owne opinions did peruert the pure worship of God and also the kings of Iuda imitating them when leauing the doctrine of the lawe they followed their owne wisdome and sence as by the example of Achaz and Manasses it is apparant Othersome will not haue the Magistrate to take any care at all of Ecclesiasticall matters which opinion the Pope holdeth to vphold more easily his owne tyrannie What is then heere to be done That the Magistrate inuade not the Pastors office as to preach the word administer the Sacraments also that he change not or innouate any thing in religion at his owne pleasure or by worldly wisdome and policie but remembring that he is appointed of God a keeper and defender of the Church of wholsome and heauenly doctrine of the worship of God and of order requisite in the Church hee vse his authoritie and sword to the defence of the Church against all force that the Pastors may retaine their right and authoritie and that those who are slothfull may be stirred vp that sound doctrine and the right vse of the Sacraments may be conserued and that by the iudgemēt of the Pastors good lawes may be made agreeable vnto sound doctrine that all things may be done in order conuenient in the house of God And if the times be such that the state of the Church be altogether depraued and neede reformation the dutie also of the Magistrate requireth that he set hand vnto the worke prouide that all things be restored to their integritie according to the word of God rightly vnderstoode and applied vnto his right vse and end So we reade that the holy kings of the I. Chro. 24 25. 26 Israelites did as Dauid by the aduise of Gad and Nathan the Prophets did distribute the orders of the Priests and Leuits and the courses of their seruice and ministerie Salomon also dedicateth the Temple which he had built with that notable solemne prayer which is read 1. King 8. and confirmeth the order appointed by his father Iehosaphat restored as well the 2. Chro. 19. 2. Kings 12. State ciuill as the Ecclesiasticall Ioas also in his time after the confusions brought in by Athalia did by the counsaile of Iehoiada restore those things that were confounded and repaire the ruines of the temple But the zeale godlinesse constancie of Ezechias and Iosias are especially 2. Chro. 29. 2. Kings 23. Euseb de vit Constanti 1. 1. c. 37. alibi commended who in their times so happily reformed the Church So Constantine the great was present in the Coūcell of Nice and heard and approued the sentences of the Fathers grounded vpon the word of God and by his authoritie maintained and defended the sound doctrine and condemned heresie Out of all which examples let the faithfull Magistrates learne what parts and place they hold in the Church It remaineth to be shewed how the Iewes did execute that commandement prescribed by Ester and Mardochaeus but those things shal be after declared more at large So that it shall be sufficiēt for vs if at this present we learne to submit our selues vnto good cōstitutions by which the remembrāce of the benefits of God is cōfirmed in the Church and that we testifie both by word and deede euen in the whole course of our life that as we are the people whom God hath redeemed and freed from all miserie and accursednesse brought into libertie from the thraldome of death and sinne deliuered from so many dangers and adorned with so many gifts of his liberalitie so we will also do all that we may that his name may be set forth with worthie prayse in Iesus Christ to whome be glorie for euermore Amen THE FIVE AND twentieth Sermon There
executing of that which he had cōsulted in which thing he was deceiued as he deserued for before that day shame fell vpon himselfe and that destruction which hee had prepared for others Now Haman as we see fleeth vnto Lots to ask counsel of his gods and to enquire whether that were acceptable vnto them which he went about what opportunitie they would yeelde him for the performance thereof For there is nothing so vniust which idolaters do not perswade themselues to be acceptable to their gods when as it once liketh themselues What kinde of lotte hee vsed no man knoweth because the holy Scriptures do not declare And it is euidently knowne that these miserable heathen being blinded by Satan who is the spirit of errour did vse diuers kindes of lots and diuinations for some did coniecture diuine by the earth some by the water some by the ayre some by the fire some by the concourse aspects of Planets other Stars some by diuelles which the Scriptures call Pythons or spirits of diuination some by those answers which the Images and statues of their false gods doo giue and the most of them by the entrailes of their sacrifices Finally there is nothing created which these miserable blinde men haue not abused to their diuinatiōs I leaue out lots which euery one by himselfe might deuise So the father of lyes after he had turned men away from the word of God and those answeres which hee gaue by his true seruants and Prophets which are the only rule according to which our life and all our actions are to be framed he did euē make them madde with so many sorceries and diuinations which he brought in in steed of Gods word and bewitched them by all meanes with diuers sorts of lyes in steed of Gods truth that if at any time he spake any thing that were true and that things came to passe as he foretold them it was done by Gods iudgement giuing to the vncleane spirit the efficacie of error and granting him libertie that those who had left the loue of the truth might 2. Thes 2. 11 12. beleeue lyes So Satan by reason of that great knowledge and experience hee hath of things past might a great wayes before by the causes gather the effects and by certain cōiectures foretel of things to come which is not to diuine but by the causes to iudge of the effects which all men are wont to doo who haue attained to any perfect knowledge of any science Now seeing this pestiferous vanitie hath place at this day amongst men and namely amongst those who professe thēselues Christians wee are to be warned how great a fault yea wicked and abhominable before God lot-casting is or any other kind of witchcraft or diuination Which is apparant by those things which are written Leuit. 19. 31. and 20. 6. and Deut. 18. 10. 11. 12. in all which places they are adiudged to death whosoeuer giue their mindes to any of those diuinations And 1. Sam. 28. Saul is said to haue added this as an heape to all his euils that hee had recourse to those that had familiar spirits and 1. Chron. 10. 13. these are the words of the holy Ghost So Saul died for his transgression against the Lord euen against the word of the Lord which he kept not and in that hee sought and asked counsell of a witch which had a familiar spirit and asked not of the Lord. And herevnto belōgeth that of Ochozia or Ahazia the K. of Israel who when he fel into a disease and had sent to aske concerning the euent thereof of the Oracle of Beelzebub the God of the Accaronites was therefore so sharply reprooued by Elia the Prophet who told him of his death 2. King 1. Finally the scripture to shewe foorth the corruptions and extreame iniquitie of Manasses the king of Iuda saith that hee also gaue his mind to diuinations 2. King 21. Let no man therefore thinke the sinne of Diuiners Sorcerers Enchanters Necromancers and those who vse familiar spirits to be a light sinne for they all leaue God to followe the diuel and the light that shineth in the holy scriptures to delight in lies and for Christ their Maister they follow Beliall in stead of the light of his spirit they run after the deceits of the spirit of darknes It is further to be obserued that there be many sorts of witchcrafts diuinations which proceed from the wicked spirit which yet vnskilful men accoūt to be but sports pastimes or else things lawful to be vsed as to knit a point to hinder the effect of holy matrimony to moue a siue to know who hath taken or stolne any thing to throw the key of the chief doore of the house into the fire that the witch may come who is suspected to haue bewitched any to run to soothsaiers or diuiners either to recouer things lost or to get helpe for any disease or to know whether a disease be deadly or to heare foretelling of good fortune by them finally out of dreames or the meetings of any thing to search out the trueth of diuers euēts to come For Sathan cunningly mingling himselfe in all these things doth guide them that he may turne away the minds of men from the word of God from his feare from trust in his fatherly goodnesse and finally from care heedfulnesse to learn of the spirit of God the way whereby we may be gouerned in all distresse calling vpon him and attentiuely reading and hearing his word For that malicious spirit leaueth nothing vnattēpted and searcheth all crafts wherby when hee hath turned vs from the onely voyce doctrine of our good shepheard Christ Iesus hee may leade vs after himselfe to seeke counsell ayde and helpe at his hand But those that turne away from Christ Iesus to these vaine and idolatrous things must looke for nothing else but ruine and confusion For what other thing can hee bring vnto man who was a liar a murtherer from the beginning Ioh. 8. but onely death and deceit Now heere by the way we may note the means which they followed who were the chiefe promoters of that slaughter and horrible butchery of the poore faithful ones in Frāce euen they vsed the art and counsell of Witches Soothsayers and wicked spirits as there are in the Church of Rome yea and in the Courts of Princes many very diuels incarnate who are addicted altogither to those deceits and to all kinde of magicall incantations and diuinations Also I beseech yee vnto what thing doth the greatest part of the seruice of the Church of Rome leane more then as they perswade themselues to the apparing of the spirites and ghosts of the dead And what other thing is that but a kinde of Necromancie Therefore what maruell is it that a religion founded vpon lies is maintained by the same arts and giueth place to the crafts and deceites of Sathan to oppresse the Church of God And
all men are readie against the day of slaughter and Haman hauing al things perfected to his wish sitteth drinking with the king This Historie is worthie to be diligently weighed for it containeth a liuely pattern of those things which haue happened in our age First then the Kings Scribes are called as soone as the King hath giuen his assent least perhappes the matter beeing better thought on there might be left a place for repentance and occasion to call backe again that which ouer-rashly he had granted and so eyther himselfe thinking better vpon it or else warned by some other should take some newe aduise concerning so barbarous and bloudie a graunt So the wicked are wont to vrge Kings and to bee instant vpon them in a wicked purpose that there may bee left them neither time nor place to deliberate of it And thus are the Scribes called not to deliberate of the whole matter but onely to write those things which Haman shuld commaund to be sent to the Kings Nobles and to the Captaines that were in euery Prouince and to the rulers of euery people and to euery people according to their tongue that is in breefe to all which in euery Prouince had any authoritie For the Nobles were his Liefetenants generall the Captaines were the gouenors vnder them the rulers were those which in euery Citie in all meetings of the people were in greatest estimation and credit Hamans ende and purpose was that all sorts of men should doo their carefull endeuour in accomplishing that bloudie Edict which was so guarded with the Kings name and sealed with the Kings Ring which was in steed of those great seales which our Kings at this day vse So for the most part we see it to come to passe that those who are placed in the gouernmeÌ„t of the CoÌ„mon-wealth for the defence of good men the protection of lawes and preseruation of publique peace do often times kings being caried away with euil counsellours bestow their labour in murthering and massacring the most quiet peaceable subiects making no enquirie before whether it bee done by right or wrong to whom it is inough to say Thus it was the Kings pleasure neither are they mindful that they are called to that place not to serue the Princes lust who as other men is mortall but to serue the lawes and render to euery one that which is theirs Wherfore that saying Traiane of an Emperour of Rome is greatly to bee praysed who deliuering vnto the Generall of his horsemen the sword into his hand spake vnto him these words Vse this for mee if I commaund that which is right and against me if I command that which is vniust But the tyrannous will or rather lust of many Princes challeÌ„geth the force of lawe and to be the rule of equitie although euen in iest they deliberate of most vniust matters The Scribes againe on the other part yeeld themselues most obedient to Haman and obiect nothing against so bloudy and violent an Edict they would not forsooth displease the King Nothing also in so cruell a proclamation seemeth vniust or vnlawfull to the Nobles and Captains but they are ready to fulfill it So in our age if Edicts were to bee penned against religion the Scribes could neuer satisfie themselues in deuising significant words to make them more haynous and cruell the Gouernours without any exception were ready with all their might seuerely to obserue them and the people receiued them with alioy and gladnes And as here al things were written in the kings name and sealed with the Kings seale so in our age the colleagued enemies of the church and true religion with great cries and opeÌ„ mouth pretended still the kings name and maiestie and haue vsed his forces and the common treasure to the oppressing thereof running as it were to quench a fire that would bring destruction to the whole Realm Lo then how this Edict was written in authenticall forme according to Hamans will and lust Let vs come now to those things that were contained therein for of the maner how it came and was dispearsed into the Prouinces we will speake after in the 15. verse The Proclamation containeth two principall poynts The former is the killing of all Iewes without sparing or making difference and that all togither vpon one appointed day and the spoyling of their goods as a pray The other that this decree be made knowne vnto all Prouinces that all men might be ready against the day prefixed to coÌ„mit so bloudy aslaughter As concerning the former Haman is not contented with the common worde of killing the Iewes but that he might the better lay open his câ—uell and bloud-thirsty mind he saith that they should bee rooted out slaine and destroyed and that there should not any place be left for manhood or pietie wherewith mooued men at least migh spare infants he maketh mention of euery one seuerally as well young as olde little children as women This butcherie is appointed vpon one and the same day that with greater pleasure he might wallowe in aboundance of bloud flowing from al places at one time and that the cut-throates in euery place might the more bee stirred vp vnto that horrible slaughter nay farther that they may not spare any the goods of those that are slaine are set open for a pray to bee spoyled that euery one hauing this reward promised might runne vnto that slaughter with a barbarous and vnbridled furie If any man demaund with what shew of reason so detestable a fact could bee shadowed the answere is easie vpon Hamans accusation they were condemned as contemners of the Kings lawes and religion Finally the hatred of God and of true religion was a sufficient incitement vnto them to commit so bestiall a massacre Paraduenture it may seeme strange and incredible that so bloudie a decree could bee made when the most enraged enemies and most bloudie are wont in warres to spare women children vnlesse euen in our owne age we had seene farre more cruell things then these not onely to haue bene deliberated of and decreed by those who brag that they are Christians but also to haue beene executed with so great and so barbarous rage by them that euen a mans heart will quake onely to remember it For if any man call to remembrance that arrest of Parliament made at Aix against the inhabitants of Cabriers and Merindoll about some 44. yeares ago and also that most horrible butcherie begunne at Paris the 24. of August 1572. and afterward spread into the other Cities of France he must needes bee driuen to confesse that these were so cruell that they passed all others and this last so barbarous that it turneth away mens eyes from all others vnto that alone the crueltie was so fierce and vnheard of before that none can sufficiently wonder at it and bee mooued with horror who haue but onely heard the report thereof For what kinde of crueltie was there not
necessarie a time who knoweth saith hee whether for such a time thou art come to the Kingdome as though he should say God who ruleth and gouerneth all things by his prouidence euen the very moments of time hath not without cause exalted thee to so great a dignitie by so wonderfull a meanes but that weighing with thy selfe so great a fauour of God bestowed on thee thou shouldest serue his purpose for the profit and deliuerance of his people For what vnthankfulnes shal it be not to acknowledge so great a liberalitie of Gods toward thee not to consecrate thy dignitie to his glory and thy fauour and authoritie to the safetie of his Church So it be houeth euery one wisely to consider vnto what God doth call him by his prouidence by his benefits in euery estate and vocation wherein God by his grace hath placed vs. Kings and Queenes must remember that Isai 49. 23. they are called and appointed by God to be nurcing fathers and nurces of his Church Ministers must remember that they giue themselues to prayer and the administration of the word finally by how much euery one hath receiued greater gifts at the hand of God and abilitie to helpe the Church by so much the more carefully ought he to employ himself vnto it Here also we may perceiue that whereas Mardochaeus at the beginning commanded Ester not to declare her nation and her people it was not done to teach her to dissemble her religion and not to care for her brethren but to helpe the Church more conueniently when necessitie should require So then must we vse discretion that we may shew forth our faith when time shall require by all good effects and what our zeale is towards the house of God Lo then with what reasons God would haue Ester to bee instructed by him who had brought her vp that she might be an instrument of his grace and mercie Let vs now then proceed to see her holy purpose being compelled by the force and weight of so necessary reasons Shee commandeth to call all the Iewes which dwelt at Susa togither to a fast of three dayes and three nights and promiseth that she also and her maides will fast likewise to crie vnto God for helpe and aide to whose will committing her selfe and her life shee determineth with a setled mind to go to the King and make supplication for the safetie of her people The assembling of the faithfull hath bene at all times very necessarie when any necessitie hath bene offred to pray more earnestly vnto God and to make profession of publique repentance which is most euident in the first and second Chapters of the Prophet Ioel and by the examples of the Kings of Iuda in their greatest dangers and distresse as we see that Hezechiah did when he was besieged by Sennacherib and Iehosaphat 2. Kni. 19. 2. Ch. 20. 3. when the Ammonites and Idumeans did set against him I confesse that the miserable captiues had no Temple at Susa where they might assemble themselues but they had Gods promises who is present with all that call vpon him and perhaps they had before obtained some place for the exercise of their religion So exact and rigorous a fast of three dayes and three nights without meate or drinke in colder regions should exceed measure because men in those countries could not endure it but yet in those hot countries it was not altogither intollerable thogh indeed it were very strict rigorous This fast also is not commaunded as a worship acceptable to God of it selfe but as an incitemēt to more vehemēt and feruent prayer to greater humilitie and liuely repentance Fasting therefore of it selfe is not acceptable but because of the sacrifice of a contrite and humble heart because of praiers proceeding from faith because of the confession of sinnes and expectation of helpe from Gods mercie as before hath bene said Ester wil haue Serm. 11. them fast for her not as though she alone were in danger but because shee was to make intercession for al and by her good or euill successe others were to bee dealt with so that in her life or death the life or death of others did consist The Church therefore doth not without cause pray so earnestly for her that shee might find fauour with Assuerus and obtaine that which she did demand for the safetie of the people The pietie and godlinesse of this holy Queene sheweth it selfe in this that shee desireth not more of others then she wold fulfill her selfe giuing her selfe to fasting and prayer with her maides three dayes and three nights By which also we learne what care Ester had vsed in instructing her maides in true religion and the knowledge of God and our negligence is so much the more blame-worthy vnlesse we follow the example of this noble Lady as well in prayer as in the right education of her familie But what a shame is it I beseech you in these dangerous times wherin we are fallen that the zeale of many is so cold in fasting in praying in calling vpon GOD with humble petitions and in stirring vp of one an other to the true exercises of religion Can any man marueile then that wee are ouerwhelmed with so many euilles and that our calamities encrease daily more and more That she saith she will go to the king against the law she speaketh it not in contempt of the lawe but that shee might shew that shee more esteemed of Gods commandement then of the Kings law and of the peoples safetie then of her own danger therfore shee committeth her life into Gods hand in these words If I perish I perish Thinke not that these words are rashly and vnaduisedly cast out by her as thogh she did wilfully and by despaire cast her selfe into danger for they are holy words proceeding from her who offered vp her selfe and her life for a sacrifice with obedience of faith whatsoeuer did betide being ready and reposing the euent on the good pleasure of God esteeming her selfe happie if it happened that she should die in so iust a cause So did that good Patriarch Iacob speake when he sent his sonne Beniamin into Aegypt Ge. 49. 14. with his other brethren If I be robbed of my child let me be robbed Hence it appeareth that faith which is guided by the holy Ghost is not rash and yet when necessitie shall so require and dutie binde it refuseth not any daungers bee they neuer so greate with a trust and hope to glorifie GOD in his bodie both in life and death because the faithfull are perswaded that Christ is Phi. 1. 20. 21 vnto them both in life and death aduantage Heereby also we may learne how profitable the mutuall admonitions and the holy exhortations of the faithfull among themselues are for loe Ester who before was fearefull by Mardochaeus exhortation is made more bold and that with an holy boldnesse shewing in deede that to be true which was sayd
of the sonnes of Heli was most vnhappie The same kingdome being almost spoyled and wasted vnder Saul was restored 2. Sam. all by the wisdome and pietie of Dauid Finally all affayres either publicke or priuate do speede well if good meÌ„ and carefull in their office do manage them on the contrarie when wicked or negligent men haue them in hand they come to nothing and therefore Iethro the father in lawe of Moses when he gaue him aduise for the choosing of Iudges by whom he might be holpen in deciding of controuersies warneth him that he choose men of courage fearing God dealing truly Exo. 18. 21. hating couetousnes So Dauid promiseth that he will not suffer either in his house Psal 101. or in his kingdome wicked and vitious men but that with great care and diligence hee would seeke out godly men that they might dwell with him and serue him So that there is no certayner prognostication whereby either hurt and infelicitie is threatned vnto any State then when the wicked raigne and beare rule therein or whereby happinesse and good successe is promised then when godly men sit chiefe in the gouernment thereof Wherefore we are with most feruent prayers to craue at Gods hand that the commonwealth may be gouerned by men that truly feare God and that are carefull of publique peace and tranquillitie respecting the common good and not their owne profit In fewe words are the dignitie and vertues of Mardochaeus set forth in the third verse his dignitie that he was next vnto the King Assuerus and great among the Iewes his vertue that he was accepted of all his brethren procured the good of his people and spake peaceablie to all his seede It was no small honor to possesse the second place of dignitie to the king in so mightie and flourishing a Monarchie so that he had neede to be furnished with rare exquisite and heroicall vertues to be able to guide the affaires of so great an estate with prayse and honor But it was a farre greater honor and dignitie vnto him to be a member of the Church and to retaine true godlinesse and religion among the delicacies and riot of so great a court then to be the Viceroy of so high a Monarch Of this mind was Ioseph wheÌ„ Gen. 48. 1. he more esteemed to haue his children partakers of Iacobs blessing then of all the riches of Aegypt The like also Moses did who had rather suffer with the Heb. 11. 24. 25. Daniel 6. people of God then to be accounted the sonne of Pharaos daughter Daniel also in Babylon had rather endanger his life in the Lyons iawes then neglect his duetie in praying vnto God It is not sayd how long this dignitie of Mardochaeus lasted but it is likely that it endured vnto his death to the profit and commoditie of the Church of God wherefore God also blessed the Monarchie of the Persians because his Church therein had a peaceable seate So God is wont to blesse Nations Kingdomes in which his Church is harboured with quiet and tranquillitie and he doth diuers times choose out some of his Church to be rulers that thereby the peace of the Church may the better be confirmed and established And who can hinder the purpose of God but that he may promote whome pleaseth him to the highest top of honor So the kingdome of Dauid was established maugre Saul and all his practises and in spite of all the borderers who laboured to hinder the setling thereof Of the vertues of Mardochaeus the first is gentlenesse and curtesie whereby hee was accepted of all his brethren For iâ— vnmindfull of his former estate hee had despised his brethren or had behaued himselfe towards them proudly by reason of his dignitie he should not haue benâ— esteemed or beloued by them but on the contrarie he loued them and did abase himselfe to their estate whatsoeuer dignitie he obtained shewing that he esteemed nothing more pretious then that he might be accounted among the seede of Abraham a member of the Church and a brother of all the faithfull This thing Dauid did set forth in himselfe saying All my delight is in the Saincts that are on Psal 16. 3 the earth and in those that excell in vertue Another of his vertues is his studie and carefulnesse for the wealth and commoditie of the Church and his diligeÌ„t search of all those things which made any whit to the preseruation of the doctrine of the law the seruice of God a most worthy care certainely for all those whome God hath exalted to any dignitie or authoriâ—ie For what greater thing I pray can they performe then to preserue that people which God hath chosen vnto himself for his inheritaÌ„ce as a most pretious iewel by what meanes can their memories be more highly commended Truely those great meÌ„ David Ezechias Iosias Constantine the great are not so much coÌ„mended for their great exploits which they did although euery one were most renowmed in them as for their zeale towards God and carefull preseruation of his Church and the establishing in it of Gods worship and the safe defending it against all heresies by the bright shining of the heauenly doctrine Finally Mardochaeus spake peace or prosperitie to all the seede of the Iewes that is he prouided for them against the time to come and tooke care that after his death the state of the Church should prosper remaine flourishing which care assuredly doth especially beseeme those whom God hath called to such publike places So we see with how great care Dauid did prouide 1. Chr. 22. 6 for his Salomon giuing him precepts and exhorting him vnto his duetie together Verse 17. with all the Princes of his people that the Temple might be built Gods seruice maintayned pure and the state gouerned with religion and iustice If then the fathers of families and priuate housholds are wont not without cause to prouide for their posteritie how much more ought they to do it who beare the name and charge of the fathers of the people and nourses of the Church By these vertues was Mardochaeus great among the Iewes and left behinde him an happie and blessed memorie for euer It remayneth that wee gather into a briefe summe those things which particularly haue bene hitherto expounded The principall scope and drift of this booke is that God might set before our eyes the care which he bare towards his Church in the time of Assuerus and deliuered it from the conspiracie of Haman and gaue it a notable victorie ouer all her enemies The end of this deliuerance as also of all other which God at sundrie times bestowed on his people is this that we may learne in the time of affliction and persecution to hope and looke for help succour and deliuerance from God alone who sendeth it vnto his when it is most conuenient time euen as we haue seene it to come to passe in al the regions
miserie and vncertain state of Courtiers 314 11. Their base and abiect minde 315 The admirable changes in the estates of the good and of the badde 316. 317 SERMON XVI Ver. 12. The confusion of the enemies of the Church 321. 322 The modestie of the faithfull 323. 324 The effects of sorrow in the wicked 326. 327 13. Their shame distresse and blindnesse in afflictions 329. 330 What are the counselles of the worldly wise 331 Destruction of the enemies of the Church 332 14. The miserable condition of those who are bidden to mirth when they had rather lament 338. All things turne to the worst vnto the wicked 338 339 CHAP. VII SER. XVII Ver. 3. How men ought to behaue themselues in the gouernment of the Common wealth 348. 349. 351. c. 5. The greeuous ouersights of vnskilful Princes 356. 357 6. We may openly name the wicked who are conuict of their wickednesse 357. 358. Of the confusion of the wicked 359. 360 SERMON XVIII Ver. 7. What dangers the euill counsellors of Princes do incurre 364. 365 The feare of the wicked 366 Of the seueritie of the godly against the wicked 368. 369 8. Why there are some things some times laid to the charge of the wicked whereof they are not guiltie 370. c. Ver. 9. Their crafts and iniquitie at tâ—â— last are made manifest 373. 374 The wrath of kings is the messenger of death 374. 375 Ver. 10. The wonderfull iudgement of God vpon the wicked who are the cause one of an others destruction 377. 378 Of the order of iustice 380 The difference betweene the violent deathes which the wicked and the godly suffer 381 382. CHAP. VIII SER. XIX Ver. 1. Of the nature of God 386. 387 Of confiscations 388 The vaine hope of the wicked Of the felicitie of Princes 338. 389. c. Whether it be lawfull for the faithfull to exercise any publike function among the Infidels 392. 393. c. Ver. 3. How Kings are to be spoken vnto 398 Ver. 4. Of Edicts reuocable and irreuocable 399. c. Ver. 5. How much clemencie beseemeth Princes and what need they haue of faith full Counsellors 404. 40â— SERMON XX. 9. Of the distresses of the Church and her deliuerances 408. 409. Wisdome is giuen of God according to the necessitie of things in hand 409. 410. The duetie of Princes in making Proclamations 411. 412. c. 11. How great the authoritie of Magistrates is 414. 415. The admirable prouidence of God in guiding of mens counsayles 415. 416. c. 12. Of repelling force 418. 419. 13. Of priuate and publicke reuenge 419. 420. c. 14. God wanteth not meanes to comfort and lift vp his 427. 428. SERMON XXI 15. The sodaine changes of the state of the Church 430. Of the vse of things indifferent 434. The deliuerance and glorie of the faithfull 435. 16. Of the ioy of good men 436. c. 17. Of the fauour of the wicked towards the godly 442. 443. c. How much calamities profite the Church 446. CHAP. IX SERM. XXII 1. The falshood of those praedictions and foretellings which are giuen out by the Diuell 452. c. Of the vengeance of God 455. 456. c. 2. Of the feare of the wicked 459. 3. The inconstant inclination of the mindes of men 460. 4. The meanes whereby God is wont to defend those that worship him 461. 5. Of reuenge when it is lawfull and when not 461. 462. How our enemies are to be loued 462. The iudgements of God vpon the enemies of the Church 463. 464. The destruction of the posteritie of the wicked 465 466. SERMON XXIII 11. Of the author of victories and happie successe 471 472. 12. The chiefe commendation of a good Prince 475. 13. How farre the punishment of Gods enemies may proceede 478. 479. 14. Of the alteration of the fauour of Princes 480. 481. 15. The boldnesse of a good conscience 481. The efficacie of naturall iustice and equitie 482. 483. 484. 16. Of the excellencie of the deliuerances of the Church 485. 486. SERMON XXIIII Verse 17. What be the sacrifices of the Church 491. 18. Of the quiet and feasts of the Church 493. 494. 495. Of thanks-giuing 496. 497. 19. Of banquets and gifts 498. 499. 20. Vnto whome the care of religion and good order appertaineth 500. 501. The office of a good Magistrate 505. 506. c. How wee ought to obey good constitutions 509. 510. SERMON XXV V. 25. What the remembrance ought to be of the Churches deliuerance 515. 516. 26. The conuenient and fit names of feasts 516. 517. 27. Of Traditions humane and diuine 518. 28. Against superstitious feasts 519. 29. The true end of feasts and holydayes 520. The zeale of the faithfull in their vocation 521. 522. 31. Of the institution of holydayes and what power men haue therein 522. 523. Against the multitude of holydayes 524. Whether there be any holydayes expresly commaunded by God in the Christian Church 525. 526. c. The prophanation of holydayes 532. 533. among Christians and the remedies thereof 533. 534. CHAP. X. SERM. XXVI 1. Of tributes and of the Iewes beeing exempted from them 537. 538. 2. The difference betweene a wise and an vnwise gouernour 539. 540. 3. God lifteth vp and casteth downe whome â—t pleaseth him 541. 542. The vertue fit for a wise Gouernour 542. 543. c. The summe of the chiefe points of the whole treatise 549. 550. c. FINIS LONDON Printed by Thomas Creede 1599.